Article ID: 33

Article Date: 2016-01-09

Writer: Mostafa Amiri(http://rajanews.com/node/231289)

The Signs of the Reappearance(6)

An Examination of a Tradition from Imam al-Jawad Regarding the Possibility or Impossibility of Badaʾ in the Definite Signs of the Reappearance

In the previous article, reference was made to the necessity of knowing the definite signs of the Reappearance. The present question is: regarding the signs of the Reappearance, and especially the definite ones, is there any possibility of change or even of their non-occurrence or not?
To answer this question, we will first briefly recall the definite signs of the Reappearance (which were introduced in the previous discussion), and finally examine the possibility of badāʾ, change, or non-occurrence in the definite signs of the Reappearance.

Introducing the Definite Signs of the Reappearance

In Islamic narrations, five definite signs of the Reappearance Yemani, Sufyani, the heavenly call, the killing of the Pure Soul (al-Nafs al-Zakiyyah), and the swallowing up of the army in al-Baydāʾ have been mentioned in a special and independent manner. The importance of these five signs can be understood both from the abundance of narrations concerning them and from the way they are separated and presented independently.
Shaykh Saduq, in his book Kamal al-Din(Perfection of religion), with his chain of transmission from Imam al-Sadiq, narrates in an authentic hadith⁽¹⁾:
“Before the rising of the Qaʾim, five definite signs will occur: Yemani, Sufyani, the heavenly cry, the martyrdom of the Pure Soul, and the swallowing up in al-Baydā.”⁽²⁾
Also, al-Kulayni, in his book al-Kāfi, in an authentic hadith⁽³⁾, narrates from Imam al-Sadeq:
“Before the rising of the Promised Mahdi, five signs will exist: the heavenly call, Sufyani, the swallowing up of the army of Sufyani in the land of al-Baydāʾ, the martyrdom of the Pure Soul, and Yemani.”⁽⁴⁾
These two authentic narrations, along with other similar ones, indicate that the Reappearance of Imam Mahdi depends on the definite signs that must take place.

A Brief Explanation of the Definite Signs of the Reappearance

According to reliable narrations: the heavenly call is to prove that Imam Mahdi has been chosen and sent by Almighty God; the emergence of Sufyani, as the main enemy of the Imam of the Age, points to the struggle between truth and falsehood; the emergence of Yemani refers to the necessity of forces and the army of the front of truth to aid the Reappearance of Imam Mahdi; the martyrdom of the Pure Soul refers to the rebellion of the Nāṣibi government, the enemy of the Ahl al-Bayt, in the land of Hijaz (Arabia); and finally, the swallowing up of the army of Sufyani in the land of al-Baydāʾ (between Mecca and Medina) indicates the accuracy of the prophecy and the truthfulness of the Prophet’s report, as well as showing that the global government of Imam Mahdi is a continuation of the governance of the Messenger of God and the completion of the mission of the Prophet of Islam.⁽⁵⁾

The Description of Some of the Signs of the Reappearance as “Definite” Has a Hadith-Based Origin

But what does it mean that some signs of the Reappearance are definite? From where does this categorization come? The signs of the Reappearance can be divided in several ways: for example, into ordinary signs and miraculous signs, signs that have already occurred in history, and signs that have not yet happened, etc. One of the most important and well-known classifications of the signs of the Reappearance, which is derived from Islamic narrations, is the division into definite signs and non-definite signs.
Imam al-Bāqir has said in a hadith:
“Some matters are conditional, while others are definite and unchangeable; and Sufyani is one of the definite signs that will certainly occur.”⁽⁶⁾
Considering this narration from Imam al-Bāqir, the division of the signs of the Reappearance into definite and non-definite has a textual and hadith-based origin, presented by the Ahl al-Bayt for recognizing the definite signs of the Reappearance.

Change in the Definite Signs of the Reappearance

The only objection to the theory of definitiveness and the possibility of badāʾ in the definite signs of the Reappearance is based on a narration from Imam al-Jawād, as reported in al-Ghaybah of al-Nuʿmāni. The text of the narration is as follows:
“We were in the presence of Imam al-Jawād (peace be upon him). The matter of Sufyani and the narrations indicating that his uprising is definite was brought up. I asked the Imam: ‘Does God allow badāʾ (alteration) even in the definite matters?’ He replied: ‘Yes.’ We then said: ‘We fear that even in the Reappearance of the Qaʾim, badāʾ might occur!’ He said: ‘The Reappearance of the Promised Mahdi is among the appointed times (miʿād) and promises of God, and God does not break His promise.’” ⁽⁷⁾⁽⁸⁾.
It is worth mentioning that what is meant by “appointed time”, which God has given as an irrevocable promise “and God does not break His promise” is mentioned in the Qur’an as follows:
“God has promised those who believe and do righteous deeds that He will surely grant them succession upon the earth.”⁽⁹⁾.

The Meaning of Badā(changing) in Islam

Badāʾ is one of the Shiʿa beliefs. It means that God creates changes in certain matters that we perceive as definite. Therefore, in reality, no change occurs in divine knowledge, but rather the change is in our information and awareness.⁽¹⁰⁾
Different Opinions Regarding the Possibility of Badāʾ and the Non-Occurrence of the Definite Signs of the Reappearance
In examining the narration transmitted in al-Ghaybah of al-Nuʿmāni from Imam al-Jawād, regarding the possibility of change in the definite signs of the Reappearance, three views are presented in light of this narration:

First View:

Denial of the Possibility of Change in the Definite Signs of the Reappearance According to this view, those who hold this theory believe that the existing narration is not reliable for the following reasons:
The chain of transmission of the mentioned narration is weak.⁽¹¹⁾Even if this narration were authentic in its chain, it could not stand in opposition to the numerous authentic narrations which indicate the definitiveness and unchangeability of the emergence of Sufyani from the region of Sham (Syria).
Furthermore, this narration is “khabar wāhid” (a single-chained report, hence not providing certainty), and in contrast, the narrations that state the uprising of Sufyani is among the definite signs are “mustafiḍ” (a narration reported by several chains, giving strong probability) and even close to “mutawātir” (a narration transmitted by so many chains that certainty is achieved).⁽¹²⁾ Thus, it cannot oppose them. And even if we overlook the weakness of its chain and kindly accept that the narration is reliable, it is possible that this narration was issued under special conditions, such as taqiyyah (precautionary dissimulation).
Moreover, even if we accept the content of the narration and acknowledge the possibility of change in the definite signs of the Reappearance such as Sufyani, Yemani, etc., the following question arises: what then would be the difference between the definite and the non-definite signs of the Reappearance? For the division of the signs into definite and non-definite, as we have mentioned, has a textual and hadith-based origin, presented by the Ahl al-Bayt. Among these is the statement of Imam al-Bāqir in a hadith:
“Some matters are conditional, while others are definite and unchangeable; and Sufyani is one of the definite signs that will certainly occur.”⁽¹³⁾

Second View:

Acceptance of the Possibility of Change in the Definite Signs of the Reappearance According to this view, the narration regarding the possibility of badāʾ in the definite signs of the Reappearance is acceptable, since it agrees with the Qur’an. The explanation is that some believe the narration from Imam al-Jawād, which indicates the possibility of change in the definite signs of the Reappearance, such as Sufyani, must be accepted because it is consistent with what is in the Qur’an. “For every matter God has appointed a time; He effaces whatever He wills and establishes (whatever He wills), and with Him is the Mother of the Book.”⁽¹⁴⁾
This Qur’anic verse, therefore, applies to all temporal events, encompassing everything in the heavens, the earth, and between them.⁽¹⁵⁾ And the signs of the Reappearance are among such temporal events. Hence, the possibility of change in the definite signs of the Reappearance is possible.

Third View:

Reconciling the Hadith of Imam al-Jawād with the Mutawātir Narrations To reconcile this narration from Imam al-Jawād, which suggests the possibility of change and badāʾ in the definite signs of the Reappearance, with the numerous other narrations many of them mustafiḍ and some mutawātir that describe the definite signs of the Reappearance as unchangeable and non-conditional, several approaches and possibilities have been proposed.

A. The View of ʿAllama Kurani

The conclusion of ʿAllama Kurani’s view is as follows: the term mahtum (definite) has two meanings: “a matter that is definite from God’s side” and “a matter that has become binding upon God and thus cannot be changed.” In this narration of Imam al-Jawād, what is meant by mahtum is the first meaning, namely “a matter that is definite from God’s side.” To explain further: according to the Qur’an, the Jews had the illusion and belief that God’s hands are tied. They believed that after God created the world and brought certain matters into being, He became incapable and powerless to change them “And the Jews said, ‘The hand of God is tied.’” (16) The Qur’an, rejecting this claim, responded: “May their hands be tied, and cursed be they for what they say. Rather, both His hands are outstretched.”⁽¹⁶⁾ This Jewish idea had also infiltrated among some Muslims. Therefore, it was sometimes assumed that when a matter is definite , it is binding upon God as well and thus unchangeable. But this is not the case; rather, it is definite from God’s side, but as the Qur’anic verse makes clear, when a matter becomes definite from God’s side, it does not mean that God’s hands are tied (as the Jews imagined). On the contrary, God’s hands are open, and His power is infinite.
Therefore, this narration of Imam al-Jawād, which states that even in the case of Sufyani badāʾ and change are possible, refers precisely to this point. That is, although Sufyani is definite from God’s side, do not assume it has become binding upon God. No, this is not the case, and the hands of God are open (His hands are outstretched).⁽¹⁷⁾ Thus, the view of ʿAllama Kurani appears to be correct.

B. The View of ʿAllama Majlisi`

Allama Majlisi states: it is possible that what is meant by badāʾ (change) in the definite signs in this narration refers to change in the characteristics and features of the definite signs, not change in the very existence of the definite signs themselves. ⁽¹⁸⁾ For, as mentioned, from the contrast between conditional signs and definite signs that appears in some narrations, it is understood that Sufyani and the other definite signs of the reappearance are excluded from the domain of conditional and non-definite signs. Therefore, interpreting these definite signs in such a way that allows badāʾ would amount to reintroducing them into the category of conditional and non-definite signs something contrary to the apparent meaning of the narrations about Sufyani and the other definite signs. Rather, the result of such a claim would in effect nullify the very division of the signs of the reappearance into definite and non-definite.⁽¹⁹⁾ This division, however, has been narrated authentically from Imam al-Baqir. Since the Islamic narrations have divided the signs of the reappearance into two categories definite and conditional (non-definite) it is inconceivable that an idle or futile statement would be issued by an infallible Imam.
Therefore, it can be said that badāʾ does not apply to the definite signs, but rather, badāʾ may apply to the non-definite signs and to the characteristics of the definite signs. Of course, it seems that the first approach the view of ʿAllama Kurani is more correct than the view of “Allama Majlisi”.
It should be noted, however, that the possibility of the occurrence of badāʾ in the non-definite signs does not mean that such signs will not occur. On the contrary, it means that since they have been mentioned in the speech of the Ahl al-Bayt and in the narrations, the likelihood of their occurrence is greater than their non-occurrence, but they are not guaranteed to occur.

Conclusion

Assuming that the narration found in al-Ghaybah of Nuʿmāni, from Imam al-Jawād, which suggests the possibility of change in the definite signs of the reappearance, is accepted, then it becomes necessary to reconcile this narration with the numerous other mustafiḍ (widely transmitted) and mutawātir (mass-transmitted) narrations that report the certain occurrence of the definite signs of the reappearance. The best reconciliation is the very view of Allama Kurani.

References and Footnotes:

(1) Mahdipur, A Research on the Definite Signs of the Reappearance, pp. 21–22
(2) Shaykh al-Saduq, Kamal al-Din(Perfection of religion), vol. 2, p. 650
(3) Mahdipur, A Research on the Definite Signs of the Reappearance, pp. 48–49
(4) Shaykh al-Saduq, Kamal al-Din(Perfection of religion), vol. 2, p. 650
(5) Kurani, al-Yamāniyyūn Qādimūn(The Yemenis are coming.), pp. 115–116
(6) Nuʿmāni, al-Ghaybah(The Occultation), p. 416
(7) Qur’an, Surah Al-Emran(The Family of Imran), verse 9
(8) Nuʿmāni, al-Ghaybah(The Occultation), p. 303
(9) Qur’an, Surah al-Nur(The light), verse 55
(10) See: Subhāni, The Charter of Imāmi Beliefs :Manshūr ʿAqāʾid Imāmiyya(The Charter of Imami Doctrines)
(11) This hadith is weak. On this matter, see: Mustadrakāt ʿIlm Rijāl al-Hadith, vol. 6, p. 422
(12) Nuʿmāni, al-Ghaybah, p. 282; Safi Golpāygāni, Muntakhab al-Athar(Selected Works), vol. 3, p. 88
(13) Nuʿmāni, al-Ghaybah(The Occultation), p. 416
(14) Qur’an, Surah al-Raʿd(The Thunder), verses 38–39
(15) Muhammadi Ray Shahri, Encyclopedia of Imam Mahdi, vol. 7, p. 432
(16) Qur’an, Surah al-Māidah(The Table Spread), verse 64
(17) Kurani, al-Yamāniyyūn Qādimūn(The Yemenis are coming.), pp. 128–129
(18) Majlisi, Bihār al-Anwār(Seas of Light), vol. 52, p. 251
(19) Amili, Dirāsat ʿAlāmāt al-Zuhūr(A Study of the Signs of the Appearance), p. 45

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